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Abstract:
Like the Iraq war and, to a lesser extent, Lebanon's 2006 war, Syria's internecine conflict has enabled the Gulf's ruling families, media commentators, clerics, parliamentarians, and activists to invoke and amplify Sunni-Shia identities, often for goals that are rooted in local power politics. By-products of the mounting sectarian tension include the fraying of reform cooperation among sects and regions, and pressure on the Gulf's formal political institutions. Traditional and social media have served to amplify the most polarizing voices as well as provide reform activists new means for cross-sectarian communication that circumvent governmental efforts to control or block such activities.

Abstract:
In Iraq, as elsewhere in the Middle East, the social, political, and technological changes of the 21st century are giving birth to a new sectarian landscape. The three most consequential drivers behind the change in sectarian relations have been the political change in Iraq of 2003; the near simultaneous spread of new media and social networking in the Arab world; and – perhaps as a consequence of the first two – the ongoing search for alternatives to familiar but moribund forms of authoritarianism, as demonstrated most dramatically by the “Arab Spring.” 2003 highlighted the uncomfortable fact that there were multiple, indeed contradictory, visions of what it meant to be an Iraqi and by extension what it meant to be a part of the Arab world. New media, social networking, user-generated websites, and private satellite channels helped to make Iraq's accelerated sectarianization contagious. The mainstreaming of sectarian polemics has increased the relevance of religious, doctrinal, and dogmatic differences in views regarding the sectarian “other,” a particularly dangerous development.

Abstract:
When the Arab revolutions reached Syria, the Sunni-Shia cleavage in Lebanon was already well in the making. Syria's turmoil only added fuel to an existing fire in Lebanon. Syria's crisis is intensifying Sunni-Shia tensions in Lebanon on two levels, symbolic and identity-based on the one hand, and geopolitical or interest based, on the other hand. The shift toward identity-based or symbolic forms of sectarianism can probably be explained by the existential character the struggle in the Levant is taking, whereby both “communities,” however imagined or over-constructed, are coming to perceive themselves as defending not only their share of resources or power, but their very survival. Lebanon's minority communities – including Christian and Druze – are increasingly anxious about the changing regional environment. Lebanon and Syria must face the difficult equation of sectarian diversity and national unity.

Abstract:
The Syrian crisis has had a negative impact on Lebanon's political scene, including the dynamics among political factions within and across the country's major sectarian communities. The political fragmentation of the Sunni community has implications for the growing trend toward political violence triggered by the Syrian conflict. The rise of challengers and the decline of centralized authority within the Sunni community further increase the probability of violence perpetrated by in-group factions. Despite the pressures from the Syrian conflict, mounting sectarian tensions will not inexorably spark another all-out civil war. If Lebanon does not move past the current political deadlock and stagnation, the spillover from the Syrian crisis stands to undermine the country's stability in the longer term.

Abstract:
In transitioning countries such as Afghanistan and Iraq, women are increasingly finding their rights limited by state and religious leaders. Cultural and national stereotypes can be quickly overcome by the shared backgrounds, accomplishments, obstacles, and aspirations of women in transitioning countries. Women living in countries in transition value opportunities to network with women from other countries in similar situations. Women leaders from Afghanistan and Iraq have genuine concerns about the challenges facing women in the Arab Spring. Their valuable opinions are based on their own experiences of overcoming those challenges. It is essential that women work together and with men to further women's rights. Women must plan for a transition before it happens and have a strategy of work going into the transition process. Laws empowering and protecting women do not work if they are not enforced. International donors need a long-term view of women's programming, as much of the required work will take time. Donors should consider nonurban areas when working with women, and when possible nonelite partners, as these leaders understand the limitations of local conditions. It is possible for women's groups to find common ground with religious leaders.

Abstract:
Lebanese society is starkly divided on Syria, but all sides fear the country's potential descent into a sectarian civil war and seek to insulate Lebanon from its fallout. Lebanon's key political actors hold vastly different views on their definitions of interests, threat perceptions and desirable outcomes in Syria. Lebanon has already witnessed some negative Syrian spillover. Going forward, key concerns will center on both directed threats and uncontrolled fallout from worsening instability inside Syria. Lebanon's ability to influence the conflict dynamics inside Syria is limited.

Abstract:
Iran has the most politically active youth among the 57 nations of the Islamic world. As the most restive segment of their society, Iranian youth also represent one of the greatest longterm threats to the current form of theocratic rule. Young activists have heavily influenced the Islamic Republic's political agenda over the past 13 years. After the 2009 presidential election, youth and women were the two biggest blocs behind the region's first sustained “people power” movement for democratic change, creating a new political model in the Middle East. The Islamic Republic has forcibly regained control over the most rebellious sector of society through mass detentions of young activists, expulsions from universities and widening the powers of its own young paramilitary forces. Nevertheless, the demands from young people have not changed over the past year, and their anger is boiling just beneath the surface. The regime also remains vulnerable because it has failed to address basic socioeconomic problems among youth. The impact of Iran's youth on the political, economic and social agenda of the country over the next 25 years is important for U.S. policymakers to consider when facing complex decisions in balancing Iran's nuclear program and its internal political turmoil.

Abstract:
Although peaceful coexistence between Israel and Hamas is clearly not possible under the formulations that comprise Hamas's 1988 charter, Hamas has, in practice, moved well beyond its charter. Indeed, Hamas has been carefully and consciously adjusting its political program for years and has sent repeated signals that it may be ready to begin a process of coexisting with Israel. As evidenced by numerous statements, Hamas is not hostile to Jews because of religion. Rather, Hamas's view toward Israel is based on a fundamental belief that Israel has occupied land that is inherently Palestinian and Islamic. For Hamas, “recognition” of Israel would represent a negation of the rightness of its own cause and would be indefensible under Islam. It considers unacceptable for itself the actions of those Muslim countries that have recognized Israel, such as Egypt and Jordan, and those that have indicated their willingness to do so, such as Saudi Arabia and the rest of the Arab League, because they have provided no theological justification for their policies toward Israel. Although Hamas, as an Islamic organization, will not transgress shari'a, which it understands as forbidding recognition, it has formulated mechanisms that allow it to deal with the reality of Israel as a fait accompli. These mechanisms include the religious concepts of tahadiya and hudna and Hamas's own concept of “Palestinian legitimacy.” Tahadiya refers to a short-term calming period between conflicting parties during which differences are not put aside. A tahadiya stopped most violence between Hamas and Israel from June to December 2008. Hudna is a truce for a specific period, which is based on the practice of the Prophet Mohammad and on subsequent events in Muslim history. Hamas has indicated on a number of occasions its willingness to accede to a hudna with Israel, assuming basic Palestinian rights as set forth in the Arab Peace Initiative (API) are agreed to first. Palestinian legitimacy is a term employed by Hamas to describe its willingness to consider accepting a binding peace treaty, such as the proposal set forth in the API, so long as the treaty is first ratified by the Palestinian people in a referendum. Although Hamas would not directly participate in peace negotiations with Israel, Hamas has indicated that it would be willing to be part of a Palestinian coalition government with Fatah under which Fatah would negotiate the actual treaty. Although a peace process under such circumstances might, for Israelis and Westerners, seem involved, arcane, and of dubious utility, it is necessary to consider the possibility of such a process because there is no realistic scenario under which Hamas will disappear. Understanding the Islamic bases of Hamas's policies and worldview will be essential for the success of any process in which it is engaged.

Abstract:
Muslims in general and Muslim leaders particularly have often been severely criticized for not more energetically condemning the violent acts of Muslim extremists. Violent extremists are on one edge of the Muslim community. They are counter-balanced by a growing movement of Muslim peacemakers.